A15859:408
Speculum Christianum or, A Christian survey for the conscience Containing, three tractates of that eminent, grave, and learned divine, master Hierome Zanchius. 1. Of the end of the world. 2. Of the perseverance of the saints. 3. A summary abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.
London: printed by George Eld, 1614
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That God doth indurate,1 make blind, give over into a Reprobate sense, that they do such things as are not convenient, the Holy ⟨p. 323⟩Scriptures do apparently deliver.
THat God doth indurate,1 make blind, giue ouer into a Reprobate sense, that they doe such things as are not conuenient, the Holy ⟨p. 323⟩Scriptures doe apparantly deliuer.
2 But he doth only harden the Reprobate, not the Elect.
2 But he doth onely harden the Reprobate, not the Elect.
3 And although he doth at last forsake all the Reprobate, and deprive them of his light, and so (after a sort) make blind, and indurate all, yet is God said in the Holy writ to beblind and indurate with this kind of excaecation, (of which Isaiah and Moses in Exodus, and the Apostle. Rom. 1. 9.) not all, but only some notorious wicked and obstinate ones.
3 And although hee doth at last forsake all the Reprobate, and depriue them of his light, and so (after a sort) make blind, and indurate al, yet is God said in the Holy writ to beblind and indurate with this kind of excaecation, (of which Esai and Moses in Exodus, and the Apostle. Rom. 1. 9.) not all, but onely some notorious wicked and obstinate ones.
4 The final cause why God doth beblind such Reprobates as he doth make blind, is three-fold. The first is, for that they for their precedent wickedness (as justice requireth) should be punished with other sins. The next, that the Elect by their example might learn to fear God, and not rebelliously to lift up the heel against the Lord. The third, that the ireful displeasure, and power of God against sin, might be manifested to the whole world, ⟨p. 324⟩and so his name celebrated throughout the Earth.
4 The finall cause why God doth beblind such Reprobates as he doth make blind, is three-fold. The first is, for that they for their praecedent wickednesse (as iustice requireth) should be punished with other sins. The next, that the Elect by their example might learne to feare God, and not rebelliously to lift vp the heele against the Lord. The third, that the irefull displeasure, and power of God against sinne, might be manifested to the whole world, ⟨p. 324⟩and so hisname celebrated throughout the Earth.
5 But the cause, by which God is after a sort compelled and excited to strike with blindness the wicked, is double. One is the very impiety of the wicked, and specially their peevishness against the Lord: the other is the eternal purpose and will of God.
5 But the cause, by which God is after a sort compelled and excited to strike with blindensse the wicked, is double. One is the very impiety of the wicked, and specially their p•euishnesse against the Lord: the other is the eternall purpose and will of God.
6 In the Question How GOD1 doth beblind and indurate: to say that God doth it by sole permission, as though God did nothing in them that are made blind, is Pelagianism, and confuted and condemned by Augustine.
6 In the Question How GOD1 doth beblind and indurate: to say that God doth it by sole permission, as though God did nothing in them that are made blind, is Pelagianisime, and confuted and condemned by Augustine.
7 Neither is it true to say, That God beblindeth by the sole subtraction of his grace, or of his light.
8 Neither also doth it suffice to say, That God maketh blind by a certain external action of his: but indirectly, to wit, by objecting some things to the eyes and ears of the Reprobate, by which, whereas they should be illuminated and mollified, ⟨p. 325⟩it cometh to pass, by their own corruption, that they are more blinded.
8 Neither also doth it suffice to say, That God maketh blind by a certaine externall action of his: but indirectly, to wit, by obiecting some things to the eyes and eares of the Reprobate, by which, whereas they should be illuminated and mollified, ⟨p. 325⟩it commeth to passe, by their owne corruption, that they are more blinded.
9 But besides those external actions, whereby he objecteth offences to the wicked, he also working by an internal action, and that admirable, and most just, in the harts of the wicked, for the executing of his just judgement, GOD doth be blind and harden them.
9 But besides those externall actions, whereby hee obiecteth offences to the wicked, hee also working by an internall action, and that admirable, and most iust, in the harts of the wicked, for the executing of his iust iudgement, GOD doth be blinde and harden them.
10 Moreover GOD doth that sometime indeed by him-self, and1 immediately, but sometime mediately, by the ministry of Satan the executioner of the divine justice, by working in the hearts of the wicked, yet in no case enforcing them.
10 Moreouer GOD doth that sometime indeed by him-selfe, and1 immediatly, but sometime mediatly, by the ministery of Satan the executioner of the diuine iustice, by working in the hearts of the wicked, yet in no case enforcing them.
11 Neither yet for that can God be called by any means the Author of evil, because he is always just, and doth nothing unjustly, neither infuse injustice into any.
11 Neither yet for that can God be called by any meanes the Author of euill, because hee is alwaies iust, and doth nothing vniustly, neither infuse iniustice into any.
12 For although GOD on the one side do command the Reprobate, whom he will make blind, that they be converted and repent, ⟨p. 326⟩and on the other side he blindeth & endureth them, so that they do not that which he commandeth by the outward word, that is, that they convert and repent, as appeareth in Pharaoh: yet from hence it followeth not that God doth delude the Reprobate: for he is always just, he doth none evil, neither doth he any absurd thing.
12 For although GOD on the one side doe command the Reprobate, whome hee will make blinde, that they be conuerted and repent, ⟨p. 326⟩and on the other side he blindeth & indureth them, so that they doe not that which he commandeth by the outward word, that is, that they conuert and repent, as appeareth in Pharao: yet from hence it followeth not that God doth delude the Reprobate: for he is alwaies iust, he doth none euill, neither doth hee any absurd thing.
13 Mans wisdom, indeed inferreth this of the premises; but it is not to be heard in gods judgments, which are even deepness it self. But we follow simply the word of God.
13 Mans wisedome, indeed inferreth this of the praemises; but it is not to be heard in gods iudgments, which are euen deepnes it selfe. But we follow simply the word of God.
14 Now the word of God plainly delivereth; First, that God doth1 command all men to repent and fly sin: this is Gods Law; therefore must man settle throughly for the obedience thereof: the next that God doth make some blind, least they should be converted and healed: this is Gods judgement. And the judgements of GOD are to be admired, not searched into, for that they are unseparable, as saith the Apostle ⟨p. 327⟩and a great depth, as saith the Prophet: The third, that there is no iniquity with God, and that God2 doth all things well and justly, and doth no absurd thing: finally, that he is perpetually like himself; Wherefore in verity neither doth God delude any man, neither do his judgements disagree with the Law.
14 Now the word of God plainly deliuereth; First, that God doth1 command all men to repent and flie sinne: this is Gods Law; therefore must man settle throughly for the obedience thereof: the next that God doth make some blind, least they should bee conuerted and healed: this is Gods iudgement. And the iudgements of GOD are to be admired, not searched into, for that they are vnseperable, as saith the Apostle ⟨p. 327⟩and a great depth, as saith the Prophet: The third, that there is no iniquitie with God, and that God2 doth all things well and iustly, and doth no absurd thing: finally, that he is perpetually like himself; Wherfore in veritie neither doth God delude any man, neither do his iudgements disagree with the Law.
15 Wherefore although GOD give some into a reprobate sense, to do those things which are not comely, yet can he not, nor ought not to be termed the Author of sin properly; because the cause of sin doth reside perpetually in men, to wit, the corruption of nature, or concupiscence of the flesh, which John denieth to be of God.
15 Wherefore although GOD giue some into a reprobate sense, to doe those things which are not comely, yet can hee not, nor ought not to bee termed the Author of sinne properly; because the cause of sinne doth reside perpetually in men, to wit, the corruption of nature, or concupiscence of the flesh, which Iohn denieth to be of God.
16 Blindness, obduration, aimpulsion into evil desires, which in the Scriptures are attributed to God as to the efficient cause, may be considered; First, in what respect they are sins, next as they are punishments of sins past; Thirdly, as they are causes of consequent sins. But ⟨p. 328⟩to punish sin with sin is the work of a just Judge, not of an Author of sin. Therefore God cannot, when he blindeth and hardeneth; either be accused of injustice, or be called the Author of sin.
16 Blindnes, obduration, aimpulsion into euill desires, which in the Scriptures are attributed to God as to the efficient cause, may be considered; First, in what respect they are sinnes, next as they are punishments of sins past; Thirdly, as they are causes of consequent sinnes. But ⟨p. 328⟩to punish sinne with sin is the worke of a iust Iudge, not of an Author of sinne. Therefore God cannot, when hee blindeth and hardeneth; either be accused of iniustice, or be called the Author of sinne.
